However, it is impossible to come to the level of the ‘inner aspect’ of the heart until one first reaches the level of the ‘outer aspect’ of the heart, which is generated from his contemplation and awareness of Hashem’s greatness, since a person needs to work his way up, from below to above.
This is the purpose of the lengthy preparations before Krias Shema, consisting of Pesukei Dezimra and the blessings before Krias Shema, as is known.
We first need to arouse the lower level of the “outer aspect of the heart,” so that when we say Shema, we will be able to reach the level of the “inner aspect of the heart.” For this reason, we have many prayers preceding and preparing us for the recital of the Shema.
Based on this, we will understand the great advantage the soul receives by serving Hashem in the physical body:
Even though, before it came down, it was united with its source in Hashem’s lofty ‘thoughts,’ nevertheless, this level of ‘thought’ is only considered like a ‘garment’ for Hashem; but it is the innermost type of ‘garment,’
However, [the soul] is still not totally united with its source in Hashem, the way He is totally beyond the world of Atzilus, to be literally included in Hashem’s Infinite Light that “no thought (even that of Atzilus) can grasp at all,” (Zohar, Introduction)
Meaning that the level of Hashem’s ‘thoughts’ in Atzilus cannot reach the very Essence of Hashem Himself at all, as it were. Rather, Hashem ‘clothes’ Himself in them.
This is not the case regarding the “Desire of the heart.”
“When the forces of unholiness are overpowered” by a person “putting asides his own desires in order to do what Hashem wants” through “turning from bad and doing good” in the physical action of the Mitzvos and in “turning from bad” physical desires, then the Will of Hashem Above - which is the actual Infinite Light of Hashem Himself - dwells and is revealed in the person.
And the 248 Positive Mitzvos actually become the ‘248 Limbs of the King.’
Just like a person’s limbs are channels through which the light and life of the soul are manifest in the world, and they become united with the soul that enlivens them, so too, the Mitzvos are channels for Hashem’s Infinite Light and Will to be expressed in the world, and they, together with the person fulfilling them, become united with that Infinite Light.
And this is what our Sages have said, (Avos 4:17) “One hour of Teshuva and good deeds in this physical world is better than all of the life of the spiritual World to Come.”
We see that specifically through fulfilling Mitzvos in this world and overcoming physical temptations, we reveal a greater and deeper connection to Hashem than all of the revelations that the soul experiences in the higher spiritual worlds.
The power behind this ability to serve Hashem in the physical world is from the essence of the soul, called Yechida, which is bound up with the Essence of Hashem. Thus, it is specifically in this world and specifically through our Mitzvos, prayer and overcoming temptations that we connect to the very Essence of Hashem through the essence of our soul. This connection is entirely deeper than just being included in Hashem’s ‘thoughts’ in Atzilus.
Summary of Chapter 2:
Q1. What is the great advantage the Divine soul receives in attaining a deeper connection to Hashem more than it had in its source in Hashem’s “thoughts”?
A1. In order to answer the above question, we explained two levels of the heart: The “inner aspect” and the “outer aspect” of the heart’s desire to connect to Hashem.
The “outer aspect” of this desire is the love for Hashem that stems from contemplating His greatness and developing an awareness of Him in our minds, and thereby, also in our hearts. Since this love comes from contemplation and awareness, it has to fight against an opposing awareness coming from the animal soul; an awareness of physical pleasures that tempt the person to pursue them. This is the constant battle of the Beinoni: To focus on an awareness of Hashem and produce feelings for Him to counter the awareness and temptations for physicality that the animal soul constantly prioritizes.
The “inner aspect” of this desire for Hashem comes from the very essence of the Divine soul, called “Yechida.” This level is always bound up with the Essence of Hashem. This level of connection to Hashem is not based on understanding or contemplation, but is in essential aspect of every Jew’s very being. It is so deep and so far beyond logic that there is no counterpart for this level in the animal soul. Thus, by revealing this connection, a Jew always has the power to overcome the desires of the animal soul, since there is no aspect of the animal soul that can even attempt to interfere with the level of Yechida.
This level of connection, which is beyond logic and contemplation, is called “the fourth aspect of Yisrael,” since it is a deeper level of connection to Hashem than just the action, speech, or even the thought of Torah and Mitzvos. This is due to the fact that it is deeper than the entire realm of thought, even thoughts of Torah.
Now, we can understand the benefit that the Divine soul receives by connecting to Hashem in this world.
In its source, the soul is only connected to Hashem on the level of Hashem’s “thoughts,” a level that is unified with Hashem. However, in this world the soul experiences its essential connection to Hashem on the level of “Yechida,” which is totally beyond the realm of “thought.” Since “no thought can grasp Hashem at all,” the true connection to Hashem is specifically on this level of Yechida, and not on the level of “thought.”
This “fourth” aspect of our connection to Hashem (the connection that derives from the Yechida) is most clearly expressed in the power of a Jew to have self-sacrifice to fulfill the physical Mitzvos even when it is difficult. It is also seen in the ability to overcome the physical temptations of this world. This is why the “fourth” aspect of our connection is hinted to in the phrase “אַף עֲשִׁיתִיו-I have also made it,” since the “fourth” aspect of our connection to Hashem, which we learn from the word “אַף-also,” is expressed specifically in the action of the Mitzvos – “עֲשִׁיתִיו/action.”
