The Kabbalistic explanation is that the attributes of Atzilus which are Greatness-Kindness, Gevura-Severity, and other attributes “belong to You Hashem,” in the sense that they are bateil- transparent to Hashem and are nothing other than Hashem’s expressions, thus not separate from Him. In addition, they are bateil in the sense of being considered insignificant compared to Hashem, since they have some type of limitation and are the source of the limitations of the creations.
The Tzemach Tzedek notes that this concept is explained in Parshas Vaeira. (The Hebrew quote from that maamar was brought in the footnotes here.) There, the Alter Rebbe explains:
The six attributes of Hashem in Atzilus, Chesed, Gevura etc., are the source of the six directions that define three-dimensional space, which are up, down, right, left, forwards, backwards. Just as these directions exist in physical space, there is “spiritual space” in the spiritual worlds of Beriah, Yetzira, and Asiya.
Both physical and spiritual space (and time) are derived from the attributes of Hashem in Atzilus (Ze’eir Anpin- the source of the six directions; Malchus- the source of time: past, present, and future).
Not only physical space and time needs to reconnect to its source in Atzilus in order to experience Hashem’s Oneness, but also the spiritual space and time needs to reconnect to its source in the attiributes of Atzilus to experience Hashem’s Oneness.
This is the idea of reciting Shema and saying that Hashem is “אֶחָּד-One”: Through this statement and accompanying contemplation we reconnect everything in our life, our physical matters and our Torah and Mitzvah performance, and everything in the entire physical and spiritual worlds, with their source in Hashem’s attributes in Atzilus.
We thereby reveal Hashem’s true Oneness in ourselves and the entire created existence.
What is ‘ְַׁךורָּ ב-blessed/drawn down’ into the world of time and space?
What is ‘ְַׁךורָּ ב-blessed/drawn down’ into the world of time and space (עו לָּם וָּעֶד) is only “the Name of His Glorious Kingdom,” since, for worlds to come into existence that feel separate from Hashem, it is only possible from the attribute of Hashem’s Kingship.
Contemplating Hashem’s Greatness and Yearning for Him
In other words: A person contemplates on the greatness of Hashem, how He has millions of worlds and levels that are all bateil to Him. Then, he contrasts that with the fact that our entire seemingly independent existence is only from Hashem’s attribute of Kingship, through which He hides His Light and the revelation of His Oneness. This contrast will bring a person to an even greater yearning for Hashem than just thinking about Hashem’s greatness. Hashem is so great and I don’t see Hashem at all.
When a person will think deeply into these ideas with the depth of his understanding, so that it should be fully revealed in his mind, and not just knowledge that is “in the back of the mind,” this will produce a revealed love for Hashem in his heart, so that “my soul yearns and longs for Hashem.” (Tehillim 84:3)
With this he will come to actually fulfill the command “you should love Hashem your G-d,” meaning, to actually connect to the Infinite One blessed be He, as it is written “what do I want in heaven or earth besides for Hashem Himself?” (Tehillim 73:25)
Chapter 2
Now, it is written: “you should love Hashem with all ‘ַׁךְבָּבְל-parts of your heart,’” and the Sages explained this (Brachos 9:5) to mean “with both inclinations,” i.e., with the emotions of the Divine soul and the animal soul.
Serving Hashem with Both Inclinations
But how do we serve Hashem with the emotions of the animal soul? The Alter Rebbe will address this question through the following explanation:
Meaning, that our love of Hashem should be in the manner of a Baal Teshuva, one who does Teshuva.
Since Teshuva is not limited specifically to those who have committed sins G-d forbid, rather it applies to every person.
Since the idea of Teshuva is to return the soul to its source and root, to the level when it was included in its source in Hashem who brought it into being, and it was literally “bound up in the bond of Life with Hashem,” and only afterward it descended from its place of honor and became clothed in this physical world, that even the most spiritual level of understanding that it can perceive while in the physical body is all under the constraints of time and space, and we need to return it to its source through “crying out to Hashem from their restraints,” (see Tehillim 107), since their current place, i.e., situation, is too great of a restraint for him, since it is a spiritual restraint and limitation that does not allow the soul to be free to connect to Hashem as before.
Leaving Mitzrayim – Spiritual Restraint
Regarding this is says (Vayikra 25:38): “I am Hashem who took you out from the land of ‘מִצְר ַׁיִם-Mitzrayim,” meaning, from the aspect of ‘מ צ ר-restraint’ and limitations on the soul.
That through the bitterness that one feels from the opposite of Hashem’s revelation, i.e., His concealment and the restraints on the soul from perceiving Him, the love and yearning for Hashem to become included in His Infinite Light will be that much greater, like the advantage of Light that comes from a place of darkness.
Regarding this our Sages said (Brachos 34b): “In the place that a Baal Teshuva stands, even a completely perfect Tzadik cannot stand.”
And, as it is stated in the Zohar (I, 129b): “For they draw close to Him with greater intensity,” which causes that Hashem’s Infinite Light should be actually revealed in his soul, until even the life-force of the body, and the animal soul, and all their soul powers, will be transformed to return to reconnect to Hashem, so that “darkness will be transformed into Light.”
How the Animal Soul Helps Us Love Hashem
Earlier, the Alter Rebbe asked: How do we do serve Hashem “with both inclinations,” meaning also with the desires of the animal soul?
Seemingly, there are two parts of the answer to this question:
- The feelings of the animal soul cover over the Divine soul, restraining and limiting it. Because of this, the Divine soul cries out bitterly to Hashem. When that happens, it receives a much deeper revelation of Hashem than it would have had if it had never been restrained by the animal soul. In this context, the idea of using our animal soul to love Hashem is something that happens indirectly. We use out the fact that we have the desires of the animal to push ourselves to an even deeper connection to Hashem. In that sense the desires of the animal soul are being used to help us love Hashem.
- In addition, after we come to that deeper connection to Hashem, the revelation that accompanies it is so powerful that is does make some transformation in the animal soul. This enables us to actually love Hashem even with the animal soul himself, that the animal soul should want to connect to Hashem.
This is the meaning of Leah’s statement “for Hashem has seen my affliction,” meaning, that through our spiritual suffering and pain, which is the bitterness of the soul in a manner of an “awakening from below,” this brings down an “awakening from Above,” and as “water reflects the face shown to it, so too the heart of man will reflect what is the heart of his friend towards him.”
Which is the greater Light that is perceived in a way of “seeing” it, that is granted from Above to below.
Seeing and Experiencing Hashem
This “Light” is a perception of Hashem, and can be experienced intellectually, as an idea, or experienced as “seeing” it. For example, a person understands the concept of Individual Divine Providence-Hashgacha Pratis. But when something happens in life that a lot of different things come together in the most unexpected way so that you end up with what you need, then you “see” Hashgacha Pratis, in addition to understanding it as a concept. Similarly, the truth of Hashem’s existence is something we understand intellectually, but yearn to “see” and experience. Through our bitterness and pain over the concealment on Hashem, He gives us some degree of “seeing” His Presence and experiencing it.
This causes that Hashem will give the person love of Him in a manner of “אִיש ִיַׁ-my Husband.” Meaning, like it is written (Hoshea 2:18): “On that day you (the Jewish People) will call Me ‘My Husband.’”
The Alter Rebbe takes the verse of Leah’s statement about her relationship with her husband and applies it to our relationship with Hashem. Leah said that because she gave birth to Reuven, Yaakov will fully love her as her husband. The Alter Rebbe takes the word “יֶאֱהָּבַנִּי-he will love me” and interprets it as “will cause me to love,” meaning in our context, causing the person to love Hashem.
Then the Alter Rebbe takes the word “אִּיש ִּי-my Husband” and give it a new reference. The simple meaning is that Leah is saying that now her husband will love her. The Alter Rebbe is interpreting it to mean that Hashem will cause the person to love Him as if He were our “Husband.” The Alter Rebbe continues to explain the word “אִּיש ִּ י” on a deeper level:
The deeper meaning of the word “אִיש ִי” is “א ש ַׁ־ַׁש ֶל ִיַׁ מַמָּּש-my very fire.” The simple meaning of “אִּיש ִּי” is “אִּ י ש ש ֶלִּּי-my husband,” here the Alter Rebbe is interpreting is as “אֵש ש ֶלִּּי-my fire.”
The Fire of Yearning for Hashem
Meaning, the yearning from below to Above, in a manner of “your yearning will be for your husband” (Bereishis 3:16), since He is my very fire, which is the yearning to actually become enveloped in Hashem’s Infinite Light, until He will be “אִיש ִיַׁ,” my real fire, since, “His right hand will hug me” (Shir HaShirim 2:6), meaning His Light will encompass me like a hug so that I will become enveloped in His Light, so that Hashem’s Infinite Light will be actually revealed in my soul through this yearning.
The idea of loving Hashem as our “husband” is that we experience a fiery love for Hashem. Just as a wife has a fiery love and desire for her husband, so too our soul has a fiery love and yearning for Hashem’s Infinite Light to shine into us. Through this fiery yearning for Hashem, He does shine His Light into us, so that we can be enveloped in experiencing His Light.
Seemingly, the Alter Rebbe is using the idea of calling Hashem “my fire” in two different meanings: 1- I have a fiery yearning for Him, 2- When He shines His Light upon me it is a truly fiery experience.
In other words, there are two “fires”: There is the fire inside of our soul yearning for Hashem, and there is the fire of G-dliness that comes down into us when we truly yearn for it. (For more about these two “fires” see Likutei Torah Parshas Shlach page 44c.)
So far, the Alter Rebbe explained the idea of ‘רְ אוּבֵן-Reuven,’ which is the idea of “seeing” Hashem in prayer. This is done by “gazing at the Glory of the King” through deep contemplation on His greatness and the contrast between that our current state of restraint and concealment on the Divine soul. This “seeing” Hashem in prayer produces a fiery love for Hashem and a yearning to actually experience and be enveloped by His Light.
Chapter 3
Now, this is all the idea of ‘ן ב ואְר-Reuven,’ seeing, which corresponds to the first paragraph of the Shema, which is the aspect of “yearning” for Hashem. The first paragraph of the Shema focuses on the love of Hashem, how it should be with all our heart, soul, and might, without any limitation.
However, the second paragraph of the Shema corresponds to the idea of ‘ש ִמְעוֹן-Shimon,’ who represents ‘ש ְמִּ יעָּ ה-hearing,’ as it says in the second paragraph of Shema “and it will be if you will listen carefully to My mitzvos...,” which is the aspect of “returning” to reveal Hashem in ourselves and in the world.
Because “seeing” something is only possible when it is nearby, which represents how “seeing” something brings one emotionally close to it and causes love for it. However, “hearing” is possible even from far away, and this distancing causes fear.
To see something there cannot be anything obstructing the person from what he is seeing. However, one can hear someone talking even when he is blocked from his view. This ability to hear someone without seeing them implies a certain separation, that he is receiving the message of the person without seeing the person.
In a more general sense, one can hear the message of a person without the person being there at all, like when one sends a letter or gives over a message through a messenger. Thus, one can hear a message from someone from a great distance, without ever coming close to the originator of the message.
For example, a king is usually hidden in his palace, and only his decrees are heard throughout the country. Until recent times, most people in a country never saw what their king looked like at all, and only “heard” his decrees. This adds to the sense of mystery and awe from the people to the king.
We see that the idea of “hearing” in contrast to “seeing” implies distance, and distance can create awe, in the case of a king or important person.
As it is written (Chavakuk 3:2): “Hashem, I heard a report of You, and I became afraid.”
Rashi explains that the report Chavakuk the prophet “heard” was that Hashem punishes the wicked, like He punished Pharoh. He was afraid that Hashem would allow the wicked Nevuchadnetzar to rule the world because of the people’s sins. The Alter Rebbe is interpreting the verse to mean that because he “heard” about Hashem from afar, this caused him to fear Hashem.
Since fear is a result of distancing, which comes from “the left hand that pushes away,” i.e., the attribute of Gevurah-Severity.
Because the person puts himself down and tells himself: “For who is it who pledged his heart to approach Hashem?” (see Yirmiya 30:21). This causes that there should come in his heart fear and awe of Hashem.
The person feels that he is not worthy to approach Hashem in prayer and experience His Light. He thinks about the distance between him, a finite and imperfect creation, and Hashem, the Infinite and perfect Creator of all existence.
When he realizes the distance between creation and Creator, and especially if one does not feel that he is yet serving Hashem properly, this brings about a feeling of awe and trepidation to approach Hashem in prayer and want to become enveloped in His Infinite Light.
As it is written (Shemos 20:15): “and the people saw and trembled; so, they stood from afar.” This verse is said regarding the Jewish People after hearing Hashem’s voice at the Giving of the Torah at Mount Sinai.
That in order for “and they stood from afar”– that awe and fear should fall upon them.
