והנה ב׳ בחינות אהבות אלו
The said two categories of love — that of “My soul…,” the love a Jew feels for G‑d upon realizing that He is his true life, and that which is “Like a son…,” loving G‑d as one’s true father —
אף שהן ירושה לנו מאבותינו, וכמו טבע בנפשותינו, וכן היראה הכלולה בהן, שהיא לירא מליפרד, חס ושלום, ממקור חיינו ואבינו האמיתי, ברוך הוא
though they are an inheritance unto us from our Patriarchs, and like a natural instinct in our souls (and so, too, as a natural instinct, is the fear that is comprised in them, namely the fear of being sundered, G‑d forbid, from the Source of our life and our true Father, blessed be He),
When one feels that G‑d is the true Source of his life he will fear to transgress, so as not to become separated from his source of life. The feeling of G‑d being one’s true father will likewise keep him from sinning, since he does not want to be torn away from his father.
Although both the above-mentioned degrees of love and fear are instinctively found within Jews,
אף על פי כן אינן נקראות בשם דחילו ורחימו טבעיים, אלא כשהן במוחו ומחשבתו לבד ותעלומות לבו, ואז מקומן בי׳ ספירות דיצירה, ולשם הן מעלות עמהן התורה והמצות הבאות מחמתן ובסיבתן
they are, nevertheless, not termed “natural” fear and love unless they be in the mind and thought alone and in the latency of the heart. Then their place is in the Ten Sefirot of Yetzirah, the place and level of the “natural” emotions, whither they raise up with them the Torah and mitzvot of which they have been the inspiration and cause.
These levels of love are the cause of the performance of one’s Torah and mitzvot, for they result from the portrayal of this love in his mind.
אבל כשהן בהתגלות לבו, נקראים רעותא דלבא בזהר
But when they (the two degrees of love) are in a manifest state in the heart, as a result of his contemplation, they are called in the Zohar, re‘uta delibba (“the heart’s desire” — a more exalted love than “natural” love),
ומקומן בי׳ ספירות דבריאה, ולשם הן מעלות עמהן התורה והמצות הבאות מחמתן
and their place is in the Ten Sefirot of Beriah, where they raise up with them the Torah and mitzvot of which they have been the cause, i.e., which have been performed with the ardor of this love.
The reason this is indeed so, notwithstanding the fact that they are “naturally” found with the soul of every Jew, is now given:
מפני שיציאתן מההעלם והסתר הלב אל בחינת גילוי היא על ידי הדעת, ותקיעת המחשבה בחוזק והתבוננות עצומה מעומקא דלבא יתיר ותדיר באין סוף ברוך הוא, איך הוא חיינו ממש ואבינו האמיתי, ברוך הוא
For their emergence from the latency and concealment of the heart into a state of revelation comes through the faculty of Daat, i.e., through a powerful fixation of the mind and an intense concentration — from the depths of the heart, powerfully and frequently — on the blessed Ein Sof, as to how He is our very life and our blessed true Father. And since his contemplation is so powerful and deep:
ומודעת זאת מה שכתוב בתיקונים כי בעולם הבריאה מקננא תמן אימא עילאה שהיא ההתבוננות באור אין סוף חיי החיים ברוך הוא, וכמאמר אליהו: בינה לבא, ובה הלב מבין
Moreover, what is written in the Tikkunim20 is well known, that “there, in the World of Beriah, nests the ‘Supernal Mother,’” i.e., the level of Binah of Atzilut, which in terms of man’s spiritual service, is the contemplation of the (infinite) light of the blessed Ein Sof, the Giver of life, blessed be He. And this is in accordance with the teaching of Elijah in Tikkunei Zohar,21 in the section beginning Patach Eliyahu: “Binah is the heart, and with it the heart understands.” This means to say that the meditation and understanding taking place in the mind illuminate the heart.
Since the contemplation of G‑dliness is related to the World of Beriah, the World which is illuminated by Binah of Atzilut, it follows that the various forms of love which are revealed through such contemplation have their place in that World as well, and it is there that they elevate one’s Torah and mitzvot.
The Alter Rebbe now goes on to say that the two kinds of love — “My soul…” and “Like a son…” — not only have the quality of love that results from contemplation, but they also have the quality of ahavah rabbah, the love that is granted from above. For they, too, are granted from above, inasmuch as Jews inherit them from the Patriarchs, as explained earlier.
Since these two kinds of love possess all these qualities, it would seem that they should suffice, and love born wholly of intellect is superfluous. Nevertheless, the Alter Rebbe concludes that a Jew should also strive to attain the love that results wholly from contemplating G‑d’s greatness, because of the reasons he will soon give.
ולא עוד, אלא שב׳ בחינות אהבות אלו הנזכרות למעלה הן כלולות מן בחינת אהבה רבה וגדולה ומעולה מדחילו ורחימו שכליים, אשר האהבה נקראת לעיל בשם אהבת עולם
Furthermore, these two categories of love that have been referred to above, the love of “My soul…” and the love of “Like a son…,” incorporate a quality of love which is greater and more sublime than intelligent fear and love, the kind that result from contemplating G‑d’s greatness, the love termed above ahavat olam; these two kinds of love also partake of the quality of ahavah rabbah, which is loftier than ahavat olam.
The Rebbe explains that ahavah rabbah is rooted in Atzilut, which is far superior to Beriah, where ahavat olam is rooted. The Alter Rebbe alludes to this by saying “Furthermore”: i.e., these loves not only have the qualities of “natural” love and “intellectual” love, found in the Worlds of Yetzirah and Beriah respectively, but they also have the quality of the love of ahavah rabbah found in the World of Atzilut. This tremendous quality notwithstanding, the Alter Rebbe concludes that it is necessary to achieve the love brought about wholly through contemplation, for this love is unique in its passion and yearning for G‑dliness.
רק שאף על פי כן צריך לטרוח בשכלו להשיג ולהגיע גם לבחינת אהבת עולם הנזכרת למעלה, הבאה מהתבונה ודעת בגדולת ה׳
Nonetheless a person must strain his intellect to apprehend and attain also the above-mentioned22 level of ahavat olam, which stems from an understanding and knowledge of the greatness of G‑d,
As such it differs from the loves of “My soul…” and “Like a son…” which essentially are inherited, and are only revealed through contemplation.
כדי להגדיל מדורת אש האהבה ברשפי אש ושלהבת עזה ולהב העולה השמימה, עד שמים רבים לא יוכלו לכבות וגו׳ ונהרות לא ישטפוה וגו׳
in order to fan the blaze of the fiery love, with glowing coals and an intense fire and a flame that rises heavenwards, so that23 “not even many waters which are enemies of the love can extinguish it…, nor rivers quench it….”
Love created purely as a result of contemplation is more passionate and fiery than love which is essentially inherited, even when the inherited love is revealed through contemplation.
כי יש יתרון ומעלה לבחינת אהבה כרשפי אש ושלהבת עזה וכו׳ הבאה מהתבונה ודעת בגדולת אין סוף ברוך הוא, על שתי בחינות אהבה הנזכרות למעלה כאשר אינן כרשפי אש ושלהבת כו׳
For there is a superiority and excellence in the quality of love burning like fiery coals and an intense flame,… which comes from an understanding and knowledge of the greatness and transcendence of the blessed Ein Sof, over the two categories of love referred to above, when they are not like fiery coals24 and a blaze,… but merely result from feeling (or contemplating) G‑d’s closeness to a Jew, inasmuch as He is “the Source of our life” and “our true Father.” The superiority of this love is:
כיתרון ומעלת הזהב על הכסף וכו׳ כמו שכתוב לקמן
similar to the superiority and excellence of gold over silver, and so forth, as will be explained later.25
Not only is gold worth more than silver ounce for ounce, in which case a preponderance of silver would be more valuable, but gold is intrinsically of greater value in that it possesses a distinctive gleam which people find highly attractive.
So, too, with regard to love that results wholly from contemplation: it is not a higher level of love; on the contrary, the level of love that comes from above and is termed ahavah rabbah, “great love,” is the higher form of love. The superiority of love that results entirely from contemplation lies in its fiery passion and yearning of the soul. This is one reason why the two previously-mentioned kinds of love that Jews inherit do not suffice; they lack passion when compared to love emanating entirely from one’s intellect.
The Alter Rebbe now provides yet another reason why wholly contemplative love is necessary: It is important to attain contemplative love not only because of the superiority of the resulting passion, but because the contemplation is an end unto itself. By contemplating G‑d’s greatness, one fulfills the whole purpose of creation — that created beings should come to know and understand G‑d’s greatness.
וגם כי זה כל האדם ותכליתו
Besides, this is the whole man and his raison d‘etre:
למען דעת את כבוד ה׳ ויקר תפארת גדולתו, איש איש כפי אשר יוכל שאת, כמו שכתוב ברעיא מהימנא, פרשת בא: בגין דישתמודען ליה וכו׳ וכנודע
that one may know the glory of G‑d and the majestic splendor of His greatness, each according to the limit of his capacity, as is written in Ra‘aya Mehemna, Parshat Bo: “In order that they may know Him,” and so forth, as is known.
Thus, there is a special quality and purpose in contemplation (that leads to love) itself. Contemplation of G‑d’s greatness is exercised to a much greater degree in the love that is created from contemplation, than it is found in a love which is merely revealed through contemplation, as is the case in the two aforementioned kinds of love.
In order to merely reveal the love of “My soul…” by contemplating how G‑d is the “true Source of life,” or to reveal the love of “Like a son..,” by contemplating how G‑d is “our true Father,” one’s meditation need not be exceedingly profound. A much deeper understanding and more profound mode of meditation is necessary in order to create a love of G‑d based solely on intellectual comprehension.
As a result, the divine intention “that they may know Him” — that created beings come to know G‑dliness — is realized to a much greater extent through wholly contemplative love. This is the additional reason as to why the kinds of love inherited from the Patriarchs do not suffice, and it is necessary to exert oneself to attain a love of G‑d that stems entirely from contemplating His greatness.
Footnotes
1.Zohar I, 103b.
2.Mishlei 31:23.
3.Devarim 29:28.
4.Devarim 29:28.
5.Yeshayahu 26:9.
6.Zohar III, 68a.
7.Berachot 57b.
8.Siddur, morning prayers.
9.Cf. Rashi on Devarim 26:16.
10.Zohar III, 281a.
11.Malachi 2:10.
12.Tikkun 69, 112a; 114a.
13.Cf. Zohar III, 216b; 273a.
14. The Rebbe responds to a question that may very well arise: It was previously explained that the love every Jew has for G‑d is an inheritance from the Patriarchs. Here, however, we learn that it is because Moses possessed such a love for G‑d, and there is an emanation of him present in every Jew in each generation.
The discrepancy cannot be explained by saying that since this love is concealed in the heart, it is Moses‘ emanation that enables a Jew to reveal it, for the revelation of love (which is about to be spoken of) is unconnected with the emanation from Moses.
The Rebbe explains: While it is indeed true that this love is an inheritance from the Patriarchs, yet the manner and intensity of this love is received from Moses. We need the emanation from Moses in order to ensure that the love be like the love of a child for his parents, a love so strong that the child is totally nullified to them and is ready to give his very life for them. For such was the manner of divine service and the love of Moses, and a minute particle of this love was transmitted by him to all Jews.
A wise man who by nature is drawn to the attribute of kindness, severity, or mercy will find that his wisdom enables him to achieve these traits in a wise manner. So, too, when one accomplishes self-abnegation it will enhance his natural attribute of love for G‑d, so that it will be felt in a manner of self-nullification.
Moses, whose essence was Daat and self-nullification, loved G‑d with these traits. And as a “faithful shepherd” he emanated these traits to all of Jewry as well.
This is why — the Rebbe says — the Alter Rebbe also quotes the beginning of the text in the Zohar, namely, “Like a son who strives for the sake of his father and mother,” which describes the manner of service, instead of beginning only with the continuation of the sentence in the Zohar, that speaks of the love itself — “whom he loves etc”. Devarim 30:11, 14.
15.Cf. Devarim 30:11, 14.
16.Shnei Luchot HaBrit.
17.Kiddushin 40a.
18.Chs. 31, 41.
19. Earlier on, when the Alter Rebbe speaks of the two types of love — “My soul…” and “Like a son…” — he first explains the former love and then the latter. Here, however, when he speaks of the revelation of these kinds of love through “the voice rousing the devout concentration of the heart and mind,” he discusses them in opposite order.
He begins by discussing at length that “it should be habitual with his tongue and voice…for He is literally our true Father.” Only later does he briefly state that “even in regard to the…love of…’My soul…,‘ it is readily possible to bring it out of its concealment… through constant practice, with mouth and heart in full accord.” Moreover, the Alter Rebbe immediately follows this with, “However, even if he cannot bring it into a revealed state in his heart….”
All the above seems to indicate that the “voice rousing the devout concentration of the heart and mind” is more applicable to the love of “Like a son…” than “My soul….” The Rebbe explains why this is so. To quote:
“[The love of ’Like a son…‘] necessitates that it become one’s nature to perceive that He is our Father — an intellectual and emotional concept, unconnected with physicality. It is therefore more readily understood that arousing the kavanah (through one’s voice) will be beneficial. [The love of ’My soul…,‘ by contrast,] necessitates that it become one’s nature to perceive that G‑dliness is his very life. It would seem that if his body fails to feel this (as he does feel the life of his soul — when exhausted, and so on), what benefit will be derived from the spiritual intention of the heart?”
20.Tikkun 6.
21.Introduction to Tikkunei Zohar, 17a.
22.Ch. 43.
23.Shir HaShirim 8:7.
24.Commenting on the words “when they are not like fiery coals,” the Rebbe notes that it is indeed possible for the loves of “My soul…” and “Like a son…” to possess the quality and passion of “fiery coals.” This comes about when the contemplation which leads to the revelation of these two loves focuses [not on His nearness, but] on the transcendence of “our true Father” and the “Source of our life”; the majestic exaltedness of the Father arouses a thirsting and longing love in the son.
Briefly, the matter is as follows: There are two general modes of contemplating G‑dliness — contemplating His transcendence and exaltedness (or conversely, the distance of the worlds from G‑d), and contemplating G‑d’s close relationship with us. The former will result in the thirsting and longing love of “fiery coals,” while the latter will result in a Jew’s feeling close to G‑d. This love is known as “love similar to water.”
Each of these two modes of contemplation has two possible results: (1) it leads to the revelation of a love (or fear) that already exists in the soul (as an inheritance from the Patriarchs), or (2) it creates love (or fear).
The Rebbe concludes: “It is noteworthy that [love resulting from contemplating G‑d’s] transcendence must refer to a form of transcendence that has some relationship to the person; otherwise the result will be self-abnegation. The same is true with regard to [contemplating the world’s] distance [from G‑d]. Cf. references cited in note to Kuntres Etz HaChayim, ch. 2.”
25.In ch. 50.
