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Likutei Amarim
Chapter 38וְהִנֵּה עִם כָּל הַנִּזְכָּר לְעֵיל יוּבָן הֵיטֵב פְּסַק הַהֲלָכָה הָעֲרוּכָה בַּתַּלְמוּד וּפוֹסְקִים, דְּהִרְהוּר לָאו כְּדִבּוּר דָּמֵי,
In light of all that has been said above, one can now thoroughly understand the halakha set forth in the Talmud and codified by the halakhic authorities, namely, that mere thought is not considered speech, We learned in chapter 35 (and onward) that the primary spiritual work of man through Torah and mitzvot, in efforts to repair human existence and the world at large, is specifically through physical action. This explains the halakha
וְאִם קָרָא קְרִיאַת שְׁמַע בְּמַחֲשַׁבְתּוֹ וּבְלִבּוֹ לְבַד, בְּכָל כֹּחַ כַּוָּונָתוֹ – לֹא יָצָא יְדֵי חוֹבָתוֹ, וְצָרִיךְ לַחֲזוֹר וְלִקְרוֹת.
and, therefore, if one recited the Shema solely in his thoughts and heart, even if he does so with the full power of his concentration, he has not fulfilled his duty, and he must go back and recite it verbally. One who wishes to fulfill the mitzva of "You shall speak of them" (Deut. 6:7) by reciting the Shema does so only if he physically articulates the words. Merely thinking the words – even with his full focus and concentration – does not accomplish this goal.
וְכֵן בְּבִרְכַּת הַמָּזוֹן דְּאוֹרַיְיתָא, וּבִשְׁאָר בְּרָכוֹת דְּרַבָּנָן, וּבִתְפִלָּה.
Similarly, thought alone is not sufficient with regard to the biblical mitzva of Grace after Meals, as well as other rabbinically ordained blessings, and prayer. Even mitzvot that are chiefly fulfilled with a person's intention are nevertheless not fulfilled through his intent and thought alone, but only through speech (regarded as an action, as mentioned above).
ואִם הוֹצִיא בִּשְׂפָתָיו וְלֹא כִּיוֵּן לִבּוֹ – יָצָא יְדֵי חוֹבָתוֹ בְּדִיעֲבַד וְאֵין צָרִיךְ לַחֲזוֹר,
By contrast, if one articulated the words with his lips, yet did not concentrate with his heart, he has nevertheless fulfilled his duty, albeit in a less than optimal manner, and is not required to go back and repeat them with concentration, Even if one spoke the words he is obligated to say by rote and without any intent, although this is not the optimal way to recite the Shema and prayers, and intent should accompany speaking, he has at any rate fulfilled his obligation.
לְבַד מִפָּסוּק רִאשׁוֹן שֶׁל קְרִיאַת שְׁמַע וּבְרָכָה רִאשׁוֹנָה שֶׁל תְּפִלַּת שְׁמוֹנֶה עֶשְׂרֵה, וְכִדְאִיתָא [בְּרֵישׁ פֶּרֶק ב' דִּבְרָכוֹת (יג, ב)]: "עַד כָּאן מִצְוַת כַּוָּונָה מִכָּאן וָאֵילָךְ מִצְוַת קְרִיאָה" וכו'.
except for the first verse of the Shema and the first blessing of the Amida, the prayer of eighteen blessings, as is stated (at the beginning of the second chapter of Berakhot [13b]), "To this point, there is the mitzva of intent; from here on, there is only the mitzva of recitation," and so forth. These are two instances where the intent to understand the words being recited is a critical requirement, without which the mitzva is not fulfilled. The quote from the Talmud, with regard to the Shema, teaches that up to the end of the first verse of Shema, intention is a critical factor (in addition to reciting the words). From that point on, although ideally one should have intent, only the recitation is the critical factor, and after the fact, one who has lacked intent has still fulfilled his obligation. It follows that even with regard to mitzvot that primarily relate to the mind and heart, such as the recitation of the Shema and prayer in general, a person does not fulfill his obligation with mind and heart alone, with thoughts and feelings, without action. Conversely, even if he completely lacked inner intent, he still fulfills the mitzva with his spoken words, and is not required to go back and perform it again with words and intent together.
וְהַיְינוּ מִשּׁוּם שֶׁהַנְּשָׁמָה אֵינָהּ צְרִיכָה תִּיקּוּן לְעַצְמָהּ בְּמִצְוֹת,
This is because the divine soul does not need to repair itself through mitzvot, The theoretical basis for this in halakha is that the spirit does not need repair for itself through mitzvot.
רַק לְהַמְשִׁיךְ אוֹר לְתַקֵּן נֶפֶשׁ הַחִיּוּנִית וְהַגּוּף, עַל יְדֵי אוֹתִיּוֹת הַדִּבּוּר שֶׁהַנֶּפֶשׁ מְדַבֶּרֶת בְּה' מוֹצְאוֹת הַפֶּה, וְכֵן בְּמִצְוֹת מַעֲשִׂיּוֹת שֶׁהַנֶּפֶשׁ עוֹשָׂה בִּשְׁאָר אֶבְרֵי הַגּוּף.
but is solely meant to draw down light to repair the vital soul and the body. This is accomplished by means of the letters of speech uttered by the soul, using the five organs of articulation, and through action-related mitzvot that the soul performs using the other limbs of the body. The divine light that the soul draws down through its service is intended for the body. This light is successfully drawn down into the body when the soul utilizes the latter for holy pursuits, such as holy speech and mitzvot. The soul utilizes the five organs of articulation – the throat, palate, tongue, teeth, and lips – to create physical speech, and animates them. The purpose of a mitzva in repairing the world is fulfilled specifically when the person executing the mitzva performs an action with his body. Therefore, when a mitzva is not performed through action, it is not truly a mitzva. As was stated, the purpose of mitzvot and of man is to bring divine light into the lower world. The more the mitzva descends into the physical realm, the more it fulfills its purpose and perfects itself. In the upper, spiritual worlds, there is only a very limited expression of a mitzva, an illumination or a spark of its being. Only in the lower, material world can a mitzva be fully manifest.
אַךְ אַף עַל פִּי כֵן, אָמְרוּ: תְּפִלָּה אוֹ שְׁאָר בְּרָכָה בְּלֹא כַּוָּונָה הֵן כְּגוּף בְּלֹא נְשָׁמָה.
Nevertheless, it has been said that prayer or any other blessing without intent is like a body without a soul, That is, despite the crucial role the act of a mitzva plays, as has been explained, nevertheless, it is known that any prayer or blessing uttered without intent is like a disembodied soul.
פֵּירוּשׁ, כִּי כְּמוֹ שֶׁכָּל הַבְּרוּאִים שֶׁבָּעוֹלָם הַזֶּה שֶׁיֵּשׁ לָהֶם גּוּף וּנְשָׁמָה,
meaning, just as all created beings in this world possess a body and soul, i.e., life force, In order to explain this statement, it is first necessary to elucidate the analogy and its meaning, and how the body and soul, concepts borrowed from man's existence, align with the ideas of prayer and intent. As will be explained in the continuation of this chapter,
שֶׁהֵם "נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ" (איוב יב, י) וְ'נִשְׁמַת כֹּל אֲשֶׁר רוּחַ חַיִּים בְּאַפָּיו' מִכָּל בַּעֲלֵי חַיִּים,
namely, "the soul [ nefesh ] of every living thing, and the breath [ ruaḥ ] of all mankind" (Job 12:10), and "the spirit [ neshama ] of all in whose nostrils there is the breath of life" (see Gen. 7:22) among all living creatures, The terms nefesh, ruaḥ, and neshama represent different levels of man's soul. Like in man (who is a veritable microcosm), these levels constitute the different degrees of the divine life force that continuously vivifies and animates all respective elements within existence.
וַה' מְחַיֶּה אֶת כּוּלָּם,
all of which God animates (see Neh. 9:6), The various levels of life all derive solely from God. He animates them and pumps them with life force by connecting the body and soul – the very definition of life. The verse "The spirit of all in whose nostrils there is the breath of life" speaks of the life resulting from the body-soul blend, a combination inherent in all elements of creation. The verse "God animates them all" refers to His maintaining this body-soul bond. All beings require God's constant influence, an unceasing flow of divine energy, constantly animating them and preserving the life force contained within.
וּמְהַוֶּה אוֹתָם מֵאַיִן לְיֵשׁ תָּמִיד בְּאוֹר וְחַיּוּת שֶׁמַּשְׁפִּיעַ בָּהֶם, שֶׁגַּם הַגּוּף הַחוֹמְרִי וַאֲפִילּוּ אֲבָנִים וְעָפָר הַדּוֹמֵם מַמָּשׁ – יֵשׁ בּוֹ אוֹר וְחַיּוּת מִמֶּנּוּ יִתְבָּרַךְ, שֶׁלֹּא יַחֲזוֹר לִהְיוֹת אַיִן וְאֶפֶס כְּשֶׁהָיָה,
perpetually bringing them into being from nothingness to existence, by the light and life force with which He infuses them, for even the physical body, and even completely inanimate stones and earth, contain a light and a life force emanating from God in order that they not revert to absolute nothingness as they initially were, The life force that all creatures receive from God enables them to fulfill their unique purposes in the world. This life force also constitutes the essence of their existence, both spiritual and material, coming into being from absolute nothingness. This is in contrast to the analogy of the soul vivifying the body, for the latter exists independent of the soul. The physical body of a person or animal, as well as plant life and even completely inanimate stones and earth, all contain a Godly light and life force that establishes their independent, physical existence, preventing their reverting back to a state of absolute nothingness. This is the meaning of a "soul" of all things in the most general sense. This "soul" does not merely express itself in the life force that acts upon and courses through an entity (whether it be through growth or movement, as is the case with animals and plants). Rather, it is the very essence of the entity, which can come only from the power of constant divine influence flowing through it. As is explained in chapter 2 of Sha'ar HaYiḥud VeHa'emuna, the existence of something in the world is not a given, not nature. It is an ongoing marvel, the result of a process of continuous creation that vivifies and sustains everything anew each moment. This leads to the conclusion that the infinite source of life pulses constantly even within an inanimate object that seems to have no life at all.
וְאַף עַל פִּי כֵן, אֵין עֵרֶךְ וְדִמְיוֹן כְּלָל בֵּין בְּחִינַת אוֹר וְחַיּוּת הַמֵּאִיר בַּגּוּף לְגַבֵּי בְּחִינַת אוֹר וְחַיּוּת הַמֵּאִיר בַּנְּשָׁמָה, שֶׁהִיא נֶפֶשׁ כָּל חַי.
nevertheless, there is no comparison or similarity whatsoever between the quality of the light and life force that illuminates the body and the quality of the light and life force that illuminates the neshama , which is the soul of every living thing. Although all things in existence, inanimate and animate, soul and body, contain divine light and life force, nevertheless, the light illuminating the body and that illuminating the neshama cannot be compared. The author of the Tanya points out that the term neshama he uses here refers to "the soul of every living thing." He distinguishes between the soul (nefesh ), which allows for the "body" of an inanimate object to exist, and the "soul (nefesh ) of every living thing," referring to the soul that animates the bodies of animals and human beings. The difference between the "soul" (nefesh ) that shines in the body and soul which is the neshama within the body parallels the difference between the physical action of a mitzva and its spiritual intent.
וְאַף שֶׁבִּשְׁנֵיהֶם אוֹר אֶחָד שָׁוֶה
True, within both of them the light is one and the same The divine light that animates the body and the divine light that vivifies the soul are not two separate forces, but one force, the force of God, that vivifies the existence of man, body and soul together. On the most basic level, this is the divine force that allows for the existence of everything in our world: inanimate matter, plant life, animals and human beings, the physical and spiritual, as well as the ways that they relate to each other.
בִּבְחִינַת הֶסְתֵּר פָּנִים וּלְבוּשִׁים שָׁוִים, שֶׁהָאוֹר מִסְתַּתֵּר וּמִתְעַלֵּם וּמִתְלַבֵּשׁ בּוֹ,
vis-à-vis the concealed countenance and the garments in which the light conceals, hides, and enclothes itself in equal measure, In the body, as in the soul, as in everything in our world, the divine light is revealed in its essential being not in a manner that enables us to see how God vivifies everything, but rather is hidden, referred to here as a "concealed countenance." Despite the disparity in the levels of existence, the divine essence is equally hidden in them all. We may see a difference in the light and in God's influence upon things, but the Divine itself is completely concealed in equal measure on all levels.
כִּי שְׁנֵיהֶם הֵם מֵעוֹלָם הַזֶּה, שֶׁבִּכְלָלוּתוֹ מִסְתַּתֵּר בְּשָׁוֶה הָאוֹר וְהַחַיּוּת שֶׁמֵּרוּחַ פִּיו יִתְבָּרַךְ,
for they, the body and soul, are both of this world, in whose totality the light and life force that are from the breath of His mouth are concealed in equal measure, God's countenance, or the innermost aspect of divine light, is concealed equally in both the soul and the body (which, without a soul, is incapable of thought or feeling). It is likewise concealed in equal measure in the soul of animal and man, just as it is in the soul of inanimate objects. The concealment of the divine light (or "countenance") is an essential quality of the world in which both soul and body exist. It is the backdrop, the space that allows for their existence. The concept of a "world" (the world of Atzilut or Beria, etc.) is similar to that of a "field" (in the scientific sense) in which a certain law, a certain level of concealment of the countenance, exists. Accordingly, the concept of "world" describes a group of entities that share a common level of divine concealment and are therefore regarded as sharing the same plane of existence. In this sense, the degree of divine concealment in this world equally affects all the creations within it, and the distinctions between them are themselves a part of the nature of the world and the divine concealment.
בִּבְחִינַת הֶסְתֵּר פָּנִים וִירִידַת הַמַּדְרֵגוֹת בְּהִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת, מִמַּדְרֵגָה לְמַדְרֵגָה בְּצִמְצוּמִים רַבִּים וַעֲצוּמִים, עַד שֶׁנִּתְלַבֵּשׁ בִּקְלִיפַּת נוֹגַהּ,
through the concealment of countenance and the gradational process of descent of the worlds, from one level to the next, by undergoing numerous and immense constrictions, until it is enclothed in kelippat noga , in
לְהַחֲיוֹת כְּלָלוּת עוֹלָם הַזֶּה הַחוֹמְרִי, דְּהַיְינוּ, כָּל דְּבָרִים הַמּוּתָּרִים וְהַטְּהוֹרִים שֶׁבָּעוֹלָם הַזֶּה.
order to vivify the totality of this material world, that is, all the permissible and pure things that are in this world. This material world, with its seemingly independent existence, hides the divine essence that creates and animates it. It receives its life force from, and is primarily comprised of, kelippat noga. This kelippa is a neutral realm comprising all elements that are intrinsically neither holy nor impure, neither a mitzva nor a prohibition. This neutral realm constitutes the essence of this material world, which contains all pure and permissible objects that can be used for human consumption or other needs. It is a world in which the Divine is hidden, which allows man to exercise his free will and choose whether to elevate those objects to the realm of holiness or pull them down to the realm of impurity, God forbid.
וּמִמֶּנָּה, וְעַל יָדָהּ, מוּשְׁפָּעִים דְּבָרִים הַטְּמֵאִים, כִּי הִיא בְּחִינָה מְמוּצַּעַת, כַּנִּזְכָּר לְעֵיל.
Furthermore, all impure things in this world derive their sustenance both from and through it, for it, kelippat noga, acts as an intermediary, as mentioned above (chaps. 7 and 37). All elements in the world that are from the three completely impure kelippot and are thus forbidden and impure derive their life-giving sustenance from kelippat noga. As stated previously, kelippat noga is a neutral realm that interfaces between holiness (the source of all life and existence) and impurity, i.e., the three impure kelippot, which are inherently lifeless. Kelippat noga is the realm where man's choice decides the fate of any given object – either for good or for evil. Thus, kelippat noga carries with it the power of life and death, depending on the realm for which it has been used. It is through this process that holiness sustains the impure kelippot and everything influenced by them.
אַף עַל פִּי כֵן, הַהֶאָרָה, שֶׁהִיא הַמְשָׁכַת הַחַיּוּת אֲשֶׁר ה' מֵאִיר
Nevertheless, the divine illumination, namely, the drawing down
וּמְחַיֶּה דֶּרֶךְ לְבוּשׁ זֶה, אֵינָהּ שָׁוָה בְּכוּלָּן,
of the life force that God radiates and with which He grants life by means of this garment, i.e., kelippat noga, is not the same for all of them, The divine concealment within the natural world generated by kelippat noga equally incorporates all elements of creation – the living and the inanimate, the body and the soul – in the sense that they all see a world yet do not see the divine essence.
בִּבְחִינַת צִמְצוּם וְהִתְפַּשְּׁטוּת.
in terms of both constriction and expansion. The difference in the levels of this world lies in the intensity of the divine illumination: whether it is constricted and limited or amplified.
כִּי בַּגּוּף הַגַּשְׁמִי וְהַדּוֹמֵם מַמָּשׁ, כַּאֲבָנִים וְעָפָר, הַהֶאָרָה הִיא בִּבְחִינַת צִמְצוּם גָּדוֹל אֲשֶׁר אֵין כָּמוֹהוּ, וְהַחַיּוּת שֶׁבּוֹ מוּעֶטֶת כָּל כָּךְ עַד שֶׁאֵין בּוֹ אֲפִילּוּ כֹּחַ הַצּוֹמֵחַ,
For in the physical body and utterly inanimate objects, like stones and earth, the divine illumination is in a state of supreme constriction, entirely unparalleled in nature. The life force within it is so minimal that it lacks even the power of growth, The life force suffusing inanimate objects is limited to the minimal amount necessary to maintain their existence, preventing them from simply disintegrating. This life force is of the most constricted nature possible – just enough to maintain their basic existence – yet not enough to provide for their growth or reproduction, for which a far greater amount is necessary, such as that which is found only in vegetation.
וּבַצּוֹמֵחַ הַהֶאָרָה אֵינָהּ בְּצִמְצוּם גָּדוֹל כָּל כָּךְ.
whereas in vegetation, the light is not as greatly constricted. The life force within vegetation is conveyed not only in the maintenance of the latter's existence, but in a vitality that goes beyond the limits of its intrinsic survival and is expressed in the elevation of its existence, and in its growth and reproduction.
וְדֶרֶךְ כְּלָל נֶחֱלָקוֹת לְאַרְבַּע מַדְרֵגוֹת: דּוֹמֵם, צוֹמֵחַ, חַי, מְדַבֵּר, כְּנֶגֶד ד' אוֹתִיּוֹת שֵׁם הֲוָיָ"ה בָּרוּךְ הוּא, שֶׁמִּמֶּנּוּ מוּשְׁפָּעִים.
In general, everything is divided into four categories: inanimate, vegetation, animal, and speaking, corresponding to the four letters of the name of Havaya , blessed be He, from which they receive their vitality. The name of Havaya is the name of God that brings everything into being. In particular, each of the four categories of existence receives its life force from one of the four letters of the name of God. Inanimate creation is parallel to the last letter heh in the name Havaya (a letter which in the sefirot is the sefira of Malkhut; in the world it is the earth and inanimate matter; and in the soul it is speech; speech refers to letters, and as Sefer Yetzira explains, the letters are like stones and inanimate matter). Vegetation is parallel to the letter vav (in the sefirot this is the six attributes, which, like vegetation, grow and blossom). The category of animal is parallel to the first letter heh (in the sefirot it is Bina, or "Mother," the mother and source of the attributes, called Ḥaya, "life"). Finally, man is analogous to the letter yod (in the sefirot, the level of Ḥokhma, or "Father"; man is called medaber, literally, the speaking, as in the phrase "the Father establishes the daughter," meaning that it is specifically Ḥokhma, the Father, that is connected to the daughter, which is Malkhut and speech).
וּכְמוֹ שֶׁאֵין עֵרֶךְ וְדִמְיוֹן הַהֶאָרָה וְהַמְשָׁכַת הַחַיּוּת שֶׁבְּדוֹמֵם וְצוֹמֵחַ לְהַהֶאָרָה וְהַמְשָׁכַת הַחַיּוּת הַמְלוּבֶּשֶׁת בְּחַי וּמְדַבֵּר –
Just as there is no comparison or similarity between the illumination and the drawing down of the life force that is in inanimate objects and vegetation, and the illumination and the drawing down of the life force that is clothed in animals and man – In vegetation, we see the life force causing growth beyond that of inanimate objects. In animals and man, we see a life force of an immeasurably greater and different nature. In animals and man, we see life at work: how they move and change, feel and think, etc.
אַף שֶׁבְּכוּלָּן אוֹר אֶחָד שָׁוֶה בִּבְחִינַת הֶסְתֵּר פָּנִים, וּמְלוּבָּשׁ בִּלְבוּשׁ אֶחָד בְּכוּלָּן, שֶׁהוּא לְבוּשׁ נוֹגַהּ –
although all of them contain a light of equal measure in terms of the concealment of countenance, and all are clothed in one garb, namely, the garb of kelippat noga – The light permeating all four categories is of equal measure in that its inner essence is hidden. The reality of our world – whether that of a person or of the chair upon which he sits – belongs to kelippat noga. Kelippat noga constitutes the totality of our world, the common denominator of its multitude of components. These components are therefore able to recognize each other, and thus utilize and live off of each other. Thus, despite the differences between these categories, between a person and the food he eats and the chair upon which he sits, a human being has the ability to sit on the inanimate chair and eat the food derived from vegetation. Until this point, the author of the Tanya has spoken of the body and soul, using them as a metaphor. He will now proceed to discuss their underlying meaning, namely, the mitzva and intent.
כָּךְ אֵין עֵרֶךְ וְדִמְיוֹן כְּלָל בֵּין הֶאָרַת וְהַמְשָׁכַת אוֹר אֵין סוֹף בָּרוּךְ הוּא, שֶׁהוּא פְּנִימִיּוּת רְצוֹנוֹ יִתְבָּרַךְ, בְּלִי הֶסְתֵּר פָּנִים וּלְבוּשׁ כְּלָל, הַמְּאִירָה וּמְלוּבֶּשֶׁת בְּמִצְוֹת מַעֲשִׂיּוֹת מַמָּשׁ. וְכֵן בְּמִצְוֹת הַתְּלוּיוֹת בְּדִבּוּר וּבִיטּוּי שְׂפָתַיִם בְּלִי כַּוָּונָה, שֶׁהוּא נֶחֱשָׁב כְּמַעֲשֶׂה מַמָּשׁ, כַּנִּזְכָּר לְעֵיל לְגַבֵּי הַהֶאָרָה וְהַמְשָׁכַת אוֹר אֵין סוֹף בָּרוּךְ הוּא הַמְּאִירָה וּמְלוּבֶּשֶׁת בְּכַוָּונַת הַמִּצְוֹת מַעֲשִׂיּוֹת,
so too, there is no comparison or similarity whatsoever between the illumination and drawing down of the light of Ein Sof , blessed be He, that is, the innermost aspect of God's will, without any concealed countenance or garment, which illuminates and is clothed in both physical, action-related mitzvot, as well as mitzvot that depend on speech and the expression of the lips that lack intent, which are considered actual actions, as stated above (chap. 37 and elsewhere). There is no comparison between this illumination and the illumination and drawing down of the light of Ein Sof , blessed be He, that illuminates and is clothed in the intent of action-related mitzvot, As was explained in the analogy, the body and soul from kelippat noga are not differentiated from each other in terms of their value (that is, it cannot be said that one is more valuable than the other), but rather in terms of the intensity of the revelation of life within them. Just as in the realm of kelippat noga, so too in the realm of holiness; there is no difference in value between a mitzva act and its intent in terms of holiness. The divine holiness is equally present in both without any concealment of countenance. The difference between them is with regard to the quality and intensity of the illumination of holiness. In the act of a mitzva itself, although the illumination is holy, it is nevertheless revealed on a lower level, whereas the holy illumination in a mitzva performed with intent is far more intense.
שֶׁהָאָדָם מִתְכַּוֵּין בַּעֲשִׂיָּיתָן, כְּדֵי לְדָבְקָה בּוֹ יִתְבָּרַךְ עַל יְדֵי קִיּוּם רְצוֹנוֹ, שֶׁהוּא וּרְצוֹנוֹ אֶחָד.
namely, the intent a person has when performing them. This intent is to cleave to God by fulfilling His will, since He and His will are one. The essence of the intent required when performing an action-related mitzva is that through this particular act the person who has been commanded (metzuveh ) to perform it will become attached to the Commander (metzaveh ) of that mitzva, in a bond (tzavta ) that is more real than any experiential bond (as explained previously in chap. 37).
וְכֵן בְּכַוָּונַת הַתְּפִלָּה וּקְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ וּשְׁאָר בְּרָכוֹת, שֶׁבְּכַוָּונָתוׄ בָּהֶן מְדַבֵּק מַחֲשַׁבְתּוֹ וְשִׂכְלוֹ בּוֹ יִתְבָּרַךְ.
The same applies to intent in prayer, and the recitation of the Shema and its blessings, as well as in other blessings, that through one's intent regarding them, he attaches his thoughts and intellect to God. The same applies to intent in prayer, and the recitation of the Shema and its blessings, and other blessings, which are the commandments that are dependent on speech and enunciation, that when [a person] has intent regarding them, he causes his thoughts and intellect to cleave to God. The mitzvot mentioned here all involve speech and verbal articulation. When performing these mitzvot, a person's intent should be to focus on the meaning of the words he is saying. He is speaking to God, and so he must also think about God. Intent in action and speech is accomplished by means of thought. Speech and action are the external garments of the soul, and not necessarily connected to the faculties of the soul. A person can speak and act in a way that is detached from his soul. This is not true regarding thought, which is the inner garment of the soul and which is always attached to and inseparable from the faculties of the soul. When a person not only performs a mitzva but thinks at that moment about the Commander, he attaches his soul to God. That is not to say that the thought itself is the intent. As will be explained further on, the soul of a mitzva is the love and fear of God. Rather, the thought, as the inner garment of the person's soul, arouses and brings along with itself love and fear.
וְלֹא שֶׁדְּבֵיקוּת הַמַּחֲשָׁבָה וְשֵׂכֶל הָאָדָם בּוֹ יִתְבָּרַךְ הִיא מִצַּד עַצְמָהּ לְמַעְלָה מִדְּבֵיקוּת קִיּוּם
This does not mean that the cleaving of a person's thoughts and intellect to God is intrinsically loftier than the
הַמִּצְוֹת מַעֲשִׂיּוֹת בְּפוֹעַל מַמָּשׁ, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן.
cleaving achieved through the actual fulfillment of action-related mitzvot, as will be explained below (see Iggeret HaKodesh, epistle 29). The cleaving of the faculties of a person's soul to God is certainly no greater than the cleaving that is achieved through the act of performing a mitzva. The attachment of a person's thought and intellect to God will reach as high as a person's strength will allow. Yet this necessarily means that it is limited, just as man is fundamentally limited. By contrast, the attachment to God achieved by performing mitzvot is not sourced in the person but rather in Ein Sof, in God Himself. God turns to man and says, "Do such and such." When a person does so, his attachment to God reaches far beyond his own abilities and his very self; it is an attachment that transcends all limitations.
אֶלָּא מִפְּנֵי שֶׁזֶּהוּ גַּם כֵּן רְצוֹנוֹ יִתְבָּרַךְ, לְדָבְקָה בְּשֵׂכֶל וּמַחֲשָׁבָה וְכַוָּונַת הַמִּצְוֹת מַעֲשִׂיּוֹת, וּבְכַוָּונַת קְרִיאַת שְׁמַע וּתְפִלָּה וּשְׁאָר בְּרָכוֹת.
Rather, it is because it is also God's will that one should cleave to Him with his intellect, thought, and the intent he has for action-related mitzvot, and with the intent he has for the reading of the Shema , prayer, and other blessings. The intent a person has while performing a mitzva is, in this sense, equal to the act of performing the mitzva. The superiority of a mitzva, which comes from God and not from man, is actualized through the intent a person has while performing the mitzva, as much as it does in the act of the mitzva. The intent is not an addition to the act of the mitzva that a person contributes to God of his own volition. Rather, it is part and parcel of the performance of the mitzva as God commanded, emanating from God's will, no different from His will for the physical performance of the mitzva.
וְהֶאָרַת רָצוֹן הָעֶלְיוֹן הַזֶּה הַמְּאִירָה וּמְלוּבֶּשֶׁת בְּכַוָּונָה זוֹ הִיא גְּדוֹלָה לְאֵין קֵץ לְמַעְלָה מַעְלָה מֵהֶאָרַת רָצוֹן הָעֶלְיוֹן
The illumination of this supernal will that shines and is enclothed in this person's intent is infinitely greater than, and above and beyond, the illumination of the supernal will that
הַמְּאִירָה וּמְלוּבֶּשֶׁת בְּקִיּוּם הַמִּצְוֹת עַצְמָן, בְּמַעֲשֶׂה וּבְדִבּוּר בְּלִי כַּוָּונָה,
shines and is enclothed in the fulfillment of the mitzvot themselves performed only with action and speech yet without intent, As was stated, the supernal divine will that commanded the act of the mitzva applies equally to the intent a person should have when performing one. However, the illumination of that will that is enclothed within the intent is immeasurably greater than its radiance enclothed solely in the action.
כְּגוֹדֶל מַעֲלַת אוֹר הַנְּשָׁמָה עַל הַגּוּף, שֶׁהוּא כְּלִי וּמַלְבּוּשׁ הַנְּשָׁמָה, כְּמוֹ גּוּף הַמִּצְוָה שֶׁהוּא כְּלִי וּמַלְבּוּשׁ לְכַוָּונָתָהּ.
similar to the vast superiority of the light of the soul over the body – which is a vessel and garment for the soul – just as the body of the mitzva is a vessel and garment for its intent. Although the body and soul exist on the same plane of life, they are extremely different from each other in terms of the illumination of life force that is revealed in them. More life force is revealed even in the smallest soul than is revealed in the most developed body. The same sort of difference exists when comparing a mitzva performed without intent (even though it too is holy and turns the world toward holiness), with a mitzva performed with intent, that is, with the involvement of the faculties of the soul. The difference is not only with regard to the attachment of a person's body to the mitzva, but also with regard to the attachment of his spirit to the One who commanded the mitzva. Through this attachment and with this intent, the mitzva changes his personal existence and that of the world to one possessing an infinitely greater and expansive degree of holiness.
וְאַף שֶׁבִּשְׁתֵּיהֶן, בַּמִּצְוָה וּבְכַוָּונָתָהּ, מְלוּבָּשׁ רָצוֹן אֶחָד, פָּשׁוּט בְּתַכְלִית הַפְּשִׁיטוּת בְּלִי שׁוּם שִׁינּוּי וְרִיבּוּי חַס וְשָׁלוֹם, וּמְיוּחָד בְּמַהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרַךְ בְּתַכְלִית הַיִּחוּד,
Although it is true that both of them – the mitzva and its intent – enclothe a single, utterly simple will, without any change or multiplicity, God forbid, and are unified with God's essence and being in absolute unity, A mitzva and its intent are, in essence, different aspects of one entity, namely, God's supernal will. The innermost aspect of the divine will, expressed as a mitzva and its intent, is unified within the divine essence. Just as that essence is one and indivisible, so is the divine will. Given this, how can we make a distinction and say that the illumination of the supernal will in the intent of a mitzva is greater than the illumination of the divine will in actually performing the mitzva?
אַף עַל פִּי כֵן, הַהֶאָרָה אֵינָהּ שָׁוָה בִּבְחִינַת צִמְצוּם וְהִתְפַּשְּׁטוּת
nevertheless, the illumination is not equal with respect to constriction and expansion, The world is not one uniform reality, but rather is comprised of different levels (inanimate, vegetation, animal, man), the differences between which emanate from variations in the illumination of the divine life force that flows through them, be it constricted or more expansive. The same goes for God's will within the mitzvot. Although at its root, the divine light is the same light, its illumination in the soul is not of equal measure, both in terms of its constriction and expansion, as mentioned above. The difference between the illumination in a person's intent as he performs a mitzva and the illumination in the act of the mitzva is discernible by one's attachment and connection to God.
הַגָּהָה: (וּכְמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים, שֶׁכַּוָּונַת הַמִּצְוֹת וְתַלְמוּד תּוֹרָה הִיא בְּמַדְרֵגַת אוֹר, וְגוּף הַמִּצְוֹת הֵן מַדְרֵגוֹת וּבְחִינוֹת כֵּלִים, שֶׁהֵם בְּחִינַת צִמְצוּם. שֶׁעַל יְדֵי צִמְצוּם הָאוֹר נִתְהַוּוּ הַכֵּלִים,
Gloss: as is written in Etz Ḥayyim , that the intent in the mitzvot and Torah study is the level of light, whereas the body of the mitzvot is the level and quality of vessels. The vessels represent constriction, because by means of the light's constriction the vessels come into being, In this gloss, the author of the Tanya clarifies additional facets of what was stated above, by referencing an idea expressed in Etz Ḥayyim.
כַּיָּדוּעַ לְיוֹדְעֵי חֵן).
as known to those initiated in the esoteric wisdom of Kabbala. The observations in the gloss are not for the masses, but rather specifically for those who know the hidden wisdom of the Kabbala. That is why these ideas were written in this way, so as not to interfere with the flow of ideas for a reader who is not familiar with the hidden wisdom.
וְנֶחְלֶקֶת גַּם כֵּן לְאַרְבַּע מַדְרֵגוֹת.
and is also divided into four levels. Just as the divine life force in the world is divided into four categories – inanimate, vegetable, animal, and man – so too the divine illumination within a mitzva reveals itself in four general levels, similar to the four categories of created beings. Further on, we will see that this division into four levels is of a double nature. The initial division is between the act (body) and the intent (soul) of a mitzva. There is another division within the act of a mitzva (similar to that between inanimate matter and vegetation), as well as within the intent of a mitzva (similar to that between animals and humans).
כִּי גּוּף הַמִּצְוֹת עַצְמָן מַמָּשׁ הֵן ב' מַדְרֵגוֹת, שֶׁהֵן מִצְוֹת מַעֲשִׂיּוֹת מַמָּשׁ, וּמִצְוֹת הַתְּלוּיוֹת בְּדִבּוּר וּמַחֲשָׁבָה, כְּמוֹ תַּלְמוּד תּוֹרָה וּקְרִיאַת שְׁמַע וּתְפִלָּה וּבִרְכַּת הַמָּזוֹן וּשְׁאָר בְּרָכוֹת.
That is because the body of the actual mitzvot themselves are composed of two levels, namely, actual action-related mitzvot, and mitzvot that are dependent upon speech and thought, such as Torah study, the reading of the Shema , prayer, Grace after Meals, and other blessings. The act of a mitzva can be divided into two types: The first category includes action-related mitzvot, which are mitzvot performed with an action of the body, and which, accordingly, affect and alter material reality. The second category includes mitzvot that are performed using the body, but they do not effect a change in the physical state of the world. Thus, speech is only considered an action, since in certain ways it is like an action (an action of the body), but it is not an action in every aspect and in every sense. It follows that there are two levels in the act of the mitzvot. One includes the mitzvot that truly involve action and which affect the physical world. These are analogous to the category of "inanimate matter." The second category includes mitzvot involving speech and thought, and which impact spiritual entities. These mitzvot are analogous to the category of "vegetation."
וְכַוָּונַת הַמִּצְוֹת לְדָבְקָה בּוֹ יִתְבָּרַךְ, שֶׁהִיא כִּנְשָׁמָה לַגּוּף, נֶחְלֶקֶת גַּם כֵּן לִשְׁתֵּי מַדְרֵגוֹת, כְּמוֹ שְׁתֵּי מַדְרֵגוֹת הַנְּשָׁמָה שֶׁהֵן בַּגּוּף הַחוֹמְרִי, שֶׁהֵן: חַי וּמְדַבֵּר.
The intent of the mitzvot, i.e., one's intent to cleave to God, which is like a soul to the body, is also divided into two levels, corresponding to the two levels of the soul that exists in the material body: animal and man. In the intent of the mitzvot, as in the soul within the body, there are two levels: the animalistic soul and the human soul. In every person's soul, there is the embodiment of the soul of a human and the embodiment of the soul of an animal, as the verse states, "I will sow the house of Israel with human seed and animal seed" (Jer. 31:26).
כִּי מִי שֶׁדַּעְתּוֹ יָפָה לָדַעַת אֶת ה',
A person who has intellectual capacity to know God, The discussion here is specifically about knowledge (da'at ), because knowledge is the power of the intellect that leads a person to connection and, as a by-product, generates an emotional experience. The ability of one's consciousness to generate an experience, or, put differently, the ability of the mind to dominate the heart, is so characteristic of man that it is used here to define man's essential nature as it pertains to his path of serving God.
וּלְהִתְבּוֹנֵן בִּגְדוּלָּתוֹ יִתְבָּרַךְ,
and to contemplate His greatness, In order to attain this knowledge of God and the emotional experience that comes with it, one must contemplate His greatness. Contemplation is not a random passing thought, but rather, it is focused thinking about a defined topic for a period of time. It involves a person envisioning the issue in his mind and repeatedly contemplating its various angles and components. Such contemplation of the greatness of God is on multiple levels, as is explained in numerous places.
וּלְהוֹלִיד מִבִּינָתוֹ יִרְאָה עִילָּאָה בְּמוֹחוֹ,
and to engender from his understanding ( bina ) a higher-level fear in his mind, This type of contemplation generates an emotional response within a person regarding the object of contemplation. It can be a relationship of attraction or repulsion, love or fear. When the objects of one's contemplation are God's infinite greatness and exaltedness, the person experiences an emotional response reflective of the emotive aspect of those objects, namely, a higher-level fear. There is lower fear and higher fear. Lower fear is a lowly fear causing fright and terror. Higher fear, on the other hand, is a sense of awe engendered by God's exaltedness, fear that stems from a sense of shame in the face of such exaltedness. Fear stemming from shame is not fear of punishment, nor is it terror of God's might and awesomeness, but is simply shame. A story is told of Rabbi Naḥman of Breslov when he was a child. Whenever it seemed to him that he had sinned, he would blush in shame before God. Generally, fear is an emotion of distance, in contrast to love, which is one of attraction. In this sense, the most elevated fear is not a recoiling from that which is undesirable, from that which is painful or frightening, but rather retracting due to the awareness of "Who is it whose heart dared to approach Me? – the utterance of the Lord" (Jer. 30:21), from the feeling of shame one experiences when he is aware of his nothingness in the presence of God.
וְאַהֲבַת ה' בֶּחָלָל הַיְּמָנִי שֶׁבְּלִבּוֹ, לִהְיוֹת נַפְשׁוֹ צְמֵאָה לַה' לְדָבְקָה בּוֹ עַל יְדֵי קִיּוּם הַתּוֹרָה וְהַמִּצְוֹת, שֶׁהֵן הַמְשָׁכַת וְהֶאָרַת אוֹר אֵין סוֹף בָּרוּךְ הוּא עַל נַפְשׁוֹ – לְדָבְקָה בּוֹ,
and the love of God in the right chamber of his heart, so that his soul thirsts for God, desiring to cleave to Him by means of the fulfillment of the Torah and the mitzvot, which constitute the drawing down and the illumination of the light of Ein Sof , blessed be He, upon his soul – so that he cleaves to Him – Contemplating and relating to God always yield feelings of fear and love. This is the love of the divine soul, which dwells in the right chamber of the heart (see chap. 9). The expression of this love is the fact that the person's soul thirsts for God and desires to come closer to Him. How does one quench this thirst? By cleaving to God, which is achieved by fulfilling the Torah and mitzvot. These constitute the drawing down of the internal aspect of the light of Ein Sof into the world and the soul. This is the inner, essential will of God as it is manifest in our world. When a person fulfills the Torah and mitzvot, he draws the internal aspect and essence of the light of Ein Sof into his soul, and in that way he achieves the true attachment to God that cannot exist in any other way.
וּבְכַוָּונָה זוֹ הוּא לוֹמֵד וּמְקַיֵּים הַמִּצְוֹת, וְכֵן בְּכַוָּונָה זוֹ מִתְפַּלֵּל וּמְבָרֵךְ,
and with this intent he studies Torah and fulfills the mitzvot, and he likewise prays and recites blessings with this intent, When the Torah one studies, the words of prayer he utters, or the mitzvot he performs are accompanied by this intent – the embodiment of the human soul – which stems from contemplation and knowledge of God's greatness, as was explained, then his Torah study, words of prayer, and mitzvot he fulfilled constitute the culmination of a process. This is not a spontaneous phenomenon of actions and thoughts, but rather the tip of a hidden process, a process of constructing a world, with each stage emerging from that which preceded it. It is an answer that resolves a question. From a person's contemplation and knowledge of God's greatness, and through the emotional response that stems from it (arising from the need to build relationships that bring one closer to God and that keep one at a distance from the things He does not want), he can fulfill a mitzva. The fulfillment of a mitzva is a direct result of the spiritual perspective that preceded it. This is the conclusion, the answer, for a person who loves God, who thirsts and yearns for Him. It is the action by which this person can truly draw close to God.
הֲרֵי כַּוָּונָה זוֹ, עַל דֶּרֶךְ מָשָׁל, כְּמוֹ נִשְׁמַת הַמְּדַבֵּר,
then this intent is analogous to the soul of a human being, This is the analogy mentioned earlier, equating prayer (and every mitzva for that matter) lacking intent with a body lacking a soul. As was explained, there is a soul within inanimate objects, vegetation, animals, and man. The intent spoken of here, namely, the love and fear one generates from his understanding (bina ), is analogous to the soul of a human being.
שֶׁהוּא בַּעַל שֵׂכֶל וּבְחִירָה וּבְדַעַת יְדַבֵּר.
who possesses intelligence, freedom of choice, and is one who speaks with wisdom. The Hebrew word designating the level of man is medaber, literally, "a speaking being." Man is a being whose thoughts, words, and actions are not detached from the inner faculties of the soul, but rather are part of a single process generated from within those inner faculties and that are ultimately manifest as actions. This is the nature of man: wisdom is recognized in his thought, and his thought also creates the practical tools that bring the wisdom to expression.
וּמִי שֶׁדַּעְתּוֹ קְצָרָה לֵידַע וּלְהִתְבּוֹנֵן בִּגְדוּלַּת אֵין סוֹף בָּרוּךְ הוּא לְהוֹלִיד הָאַהֲבָה מִבִּינָתוֹ בְּהִתְגַּלּוּת לִבּוֹ, וְכֵן הַיִּרְאָה בְּמוֹחוֹ וּפַחַד ה' בְּלִבּוֹ,
But a person whose mind is too limited to know and contemplate the greatness of Ein Sof , blessed be He, and thus to generate from his understanding a revealed love for God in his heart, as well as fear in his mind and the trepidation of God in his heart, Not everyone has the requisite intellectual capacity to "know and contemplate the greatness of Ein Sof." Moreover, even if a person does possess this ability, it does not necessarily follow that he can generate a revealed sense of love, fear, and trepidation. A clear intellectual grasp and comprehension can result in different degrees of emotional involvement, none of which will necessarily be expressed as an emotional response. There are people who find it difficult or impossible to grasp abstract concepts, and when they try to contemplate God, they contemplate some reified image, each person on his level. But even if a person were to have a clear, physical image, to whatever degree of physicality, this still will not necessarily lead him to an experiential and emotional connection. This can be observed in children engaged in prayer. There are children who in their minds can imagine God and can achieve a sense of deep emotional involvement. By contrast, there are children who, while also capable of imagining God (according to their perception), are nevertheless unable to use that image to create a relationship, neither emotional nor intellectual.
רַק שֶׁזּוֹכֵר וּמְעוֹרֵר אֶת הָאַהֲבָה הַטִּבְעִית הַמְּסוּתֶּרֶת בְּלִבּוֹ, וּמוֹצִיאָהּ מֵהַהֶעְלֵם וְהֶסְתֵּר הַלֵּב אֶל הַגִּילּוּי בַּמּוֹחַ עַל כָּל פָּנִים,
but rather, he remembers and awakens the natural love that is hidden in his heart, and brings it forth from the hidden and concealed recesses of his heart, at the very least to a state of awareness in his mind, There are people who are incapable of attaining constructs within their souls of love and fear for God through intellectual contemplation. So how does such a person attain love and fear through fulfilling the mitzvot? The author of the Tanya addresses this question by returning to the fundamental point of the book, which speaks to the elemental nature of the Jewish people. Within every Jew, in the prototypical essence that is passed down hereditarily, there is a hidden love of God. This love is beyond the grasp of the intellect and is indisputable. Because it is a love that is a part of the soul's essence, it is not dependent on the person's intellectual traits and talents. It does not derive from a person's contemplation of the greatness of God, but rather from the person's essential Jewishness that connects him to God. However, because this love is hidden, it is necessary to recall it and mention it, to awaken it, at the very least to raise it within oneself to the level of consciousness, to think about and be aware of this essence that exists within oneself.
שֶׁיִּהְיֶה רְצוֹנוֹ שֶׁבְּמוֹחוֹ וְתַעֲלוּמוֹת לִבּוֹ מַסְכִּים וּמִתְרַצֶּה בְּרִיצּוּי גָּמוּר בֶּאֱמֶת לַאֲמִיתּוֹ, לִמְסוֹר נַפְשׁוֹ בְּפוֹעַל מַמָּשׁ עַל יִחוּד ה'
so that his will in his mind and in the inner recesses of his heart should agree and fully consent, with true sincerity, to give up his life in martyrdom in actual practice for the sake of God's unity As was explained, the nature of this love is one of connection, which eventually matures into a total identification with the divine source and totality. This bond, deeper and stronger than any intellectual understanding and contemplation, transcends the roots of one's individual existence, and is expressed as a tangible readiness on the part of every Jew to give up his life in martyrdom to sanctify God.
כְּדֵי לְדָבְקָה בּוֹ – נַפְשׁוֹ הָאֱלֹהִית וּלְבוּשֶׁיהָ וּלְכָלְלָן בְּיִחוּדוֹ וְאַחְדּוּתוֹ, שֶׁהוּא רָצוֹן הָעֶלְיוֹן הַמְלוּבָּשׁ בְּתַלְמוּד תּוֹרָה וּבְקִיּוּם הַמִּצְוֹת כַּנִּזְכָּר לְעֵיל,
in order to attach to Him his divine soul and its garments of thought, speech, and action, and to unite them with His unity and oneness, namely, the supernal will that is enclothed in Torah study and in the fulfillment of the mitzvot, as stated above (chap. 19), As was explained earlier (chap. 19), giving up one's life in martyrdom to sanctify God's name expresses the overwhelming surge of this love that is embedded within every Jew the moment he feels that his essential connection with God threatens to be severed. As this book teaches us, this point of choice – whether to be attached to God or separated from Him – is not limited to the extreme case of choosing to die for the sanctification of God's name. Rather, this choice exists in every expression of the faculties of the divine soul and its garments – in thought, in speech, and in action – when these matters pertain to Torah study and the fulfillment of each mitzva. The moment it is clear to a person that with this mitzva and with this action he clings to God, or the opposite, God forbid, the sheer force of this love is revealed. The intense force of this love is revealed throughout one's entire life, even to the extent that one actually gives up his life in order to fulfill any mitzva.
וְגַם הַיִּרְאָה כְּלוּלָה בָּהּ לְקַבֵּל מַלְכוּתוֹ שֶׁלֹּא לִמְרוֹד בּוֹ חַס וְשָׁלוֹם,
and also fear is included in this hidden love, namely, accepting His kingship so as not to rebel against Him, God forbid (see chap. 19 above), This fear is like that of a lover who is afraid of being separated from his beloved. It descends to the level of action (or Malkhut ) in the soul, so that a person accepts, like a servant, the yoke of God's kingship. Even if he neither understands nor feels love for God, at least he will not rebel against Him, God forbid.
וּבְכַוָּונָה זוֹ הוּא סוּר מֵרָע וְעוֹשֶׂה טוֹב,
and with this intent he turns away from evil and does good, This intent is on the level of "the soul of a living creature," and stems from hidden love and the fear that is contained within that love. With such intent one turns away from evil by refraining from violating Torah prohibitions, and does good by fulfilling the positive mitzvot.
וְלוֹמֵד וּמִתְפַּלֵּל וּמְבָרֵךְ בְּפֵירוּשׁ הַמִּלּוֹת לְבַדּוֹ, בְּלֹא דְּחִילוּ וּרְחִימוּ בְּהִתְגַּלּוּת לִבּוֹ וּמוֹחוֹ –
and studies, prays, and recites blessings, with a focus on the meaning of the words alone, without fear and love revealed in his heart and mind – He prays because there is a mitzva to pray. He recites what is written in the prayer book with the intent that he is now speaking words that are said by a person who loves God. He does this without the feeling of love and fear that are felt by a person who senses the presence of God before him. He knows the meaning of the words that express love and fear. He knows these are the things he is supposed to say, and he says them accordingly, but he feels no revealed love or fear – not in his heart, nor even in his mind.
הֲרֵי כַּוָּונָה זוֹ, עַל דֶּרֶךְ מָשָׁל, כְּמוֹ נִשְׁמַת הַחַי שֶׁאֵינוֹ בַּעַל שֵׂכֶל וּבְחִירָה, וְכָל מִדּוֹתָיו, שֶׁהֵן יִרְאָתוֹ מִדְּבָרִים הַמַּזִּיקִים אוֹתוֹ וְאַהֲבָתוֹ לִדְבָרִים הַנֶּאֱהָבִים אֶצְלוֹ, הֵן רַק טִבְעִיִּים אֶצְלוֹ וְלֹא מִבִּינָתוֹ וְדַעְתּוֹ. וְכָךְ הֵן עַל דֶּרֶךְ מָשָׁל הַיִּרְאָה וְהָאַהֲבָה הַטִּבְעִיּוֹת הַמְסוּתָּרוֹת בְּלֵב כָּל יִשְׂרָאֵל. כִּי הֵן יְרוּשָּׁה לָנוּ מֵאֲבוֹתֵינוּ, וּכְמוֹ טֶבַע בְּנַפְשׁוֹתֵינוּ, כַּנִּזְכָּר לְעֵיל.
this intent of the hidden love and fear is, metaphorically speaking, like the soul of a living creature that neither possesses intelligence nor is capable of free choice, and all of whose attributes, namely, its fear of harmful things and its love for things it considers pleasant, are merely natural to it, and do not stem from its understanding and knowledge. So too, metaphorically speaking, are the natural fear and love for God that are hidden in the heart of every Jew, for this latent love and fear are our inheritance from our forefathers, and are like a natural component of our souls, as stated above (chap. 18). The feelings living creatures (i.e., animals) experience, namely, attraction and aversion, are natural instincts which are part of the fundamental structure of their very existence. They have no choice regarding these, just as they cannot choose whether to exist or not. Similar to an animal's instincts of attraction and aversion, within every Jew there exists love and fear of God. In other words, these feelings of love and fear are not dependent on any intellectual or conscious awareness and are not subject to choice, because they are a part of a Jew's very being on the most basic level of his existence as a Jew – as a descendent of Abraham, Isaac, and Jacob. As was mentioned, this love is hidden, and a person must remember to awaken it. Awakening this love does not require the use of one's intellect, awareness, or contemplation. Rather, it merely requires one to remember that it is there, to notice its existence within himself. When he does this, the love awakens automatically. Moreover, this natural, hidden love does not just awaken and reveal itself, but can also grow and take on a profound and experiential character and meaning, no less than love that is the result of intellectual contemplation. The only difference between the two is how the process is initiated. There are those who are unable to begin this cycle merely by using their intellect. Therefore, they create a connection with God by resorting to the "animalistic" aspect of their soul, as it were, which entails arousing within themselves experiences that are not dependent upon intellectual understanding.